Thus we have here a double proclamation of the Messianic child: we might, however, suppose that the one by the angel, in Luke, would announce the birth of the Messiah to the immediate neighbourhood; the other, by means of the star, to distant lands. But as, according to Matthew, the birth of Jesus became known at Jerusalem, which was in the immediate vicinity, by means of the star; if this representation be historical, that of Luke, according to which the shepherds were the first to spread abroad with praises to God (v. 17, 20), that which had been communicated to them as glad tidings for all people (v. 10), cannot possibly be correct. So, on the other hand, if it be true that the birth of Jesus was made known in the neighbourhood of Bethlehem as Luke states, by an angelic communication to the shepherds, Matthew must be in error when he represents the first intelligence of the event as subsequently brought to Jerusalem (which is only from two to three hours distant from Bethlehem) by the magi. But as we have recognized many indications of the unhistorical character of the announcement by the shepherds given in Luke, the ground is left clear for that of Matthew, which must be judged of according to its inherent credibility. Our narrative commences as if it were an admitted fact, that astrologers possessed the power of recognizing a star announcing the birth of the Messiah. That eastern magi should have knowledge of a King of the Jews to whom they owed religious homage might indeed excite our surprise; but contenting ourselves here with remarking, that seventy years later an expectation did prevail in the east that a ruler of the world would arise from among the Jewish people, [355] we pass on to a yet more weighty difficulty. According to this narrative it appears, that astrology is right when it asserts that the birth of great men and important revolutions in human affairs are indicated by astral phenomena; an opinion long since consigned to the region of superstition. It is therefore to be explained, how this deceptive science could in this solitary instance prove true, though in no other case are its inferences to be relied on. The most obvious explanation, from the orthodox point of view, is an appeal to the supernatural intervention of God; who, in this particular instance, in order to bring the distant magi unto Jesus, accommodated himself to their astrological notions, and caused the anticipated star to appear. But the adoption of this expedient involves very serious consequences. For the coincidence of the remarkable sequel with the astrological prognostic could not fail to strengthen the belief, not only of the magi and their fellow-countrymen, but also of the Jews and Christians who were acquainted with the circumstances, in the spurious science of astrology, thereby creating incalculable error and mischief. If therefore it be unadvisable to admit an extraordinary divine